Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1inah must be error for nydyinah. Kopanam (Haug) would afford an object for dadantah, but see the cases of 7 Khéshmé (Aéshmé) and Aé(é)shmahyd. Ristakéz is of course better than the prevailing pronunciation, rast®. The letters which I rendered khushndst = for hii + shndst look most like khésh-mahdll. If it were not for shndishn = ‘honour’ in the gl., I should have little doubt as to khushnds?; yet the gl. may be purposely altern. See Ner. who renders shndsiniddrih, while shndy° stands in the Pahl. of the Pers. For khu = hi, cp. khusribt. Yasna XLIX. For introduction and summary see S. B. E., pp. 159—162, and for verse 12, p. 170. Chan@es in opinion since arrived at should be noticed. 1. Formal caesura after the 4, final 9, and S(k)y for sky and sy, also Sapiens as altern. for Magni-donator throughout; stress of voice on the seventh. Béjidvd. Agreeing with others, I was inclined to regard this word as meaning the entire connection of the. opposers, comparing bdndhu, and this may well be the truth; cp. for change of form pacdvd = ‘be- longing to Peddz’. But, as usual on continued reflection, the significance of the hints of the ancient trlr. overpower other suggestions. Bddh, or bandh(?), seems to express ‘oppression from disease’ in the Avesta, and au embittered nickname for a detested and feared neighbour was not unnatural. ‘The polluted one’, ‘diseased’ with one of the foul diseases common to middle Asia, may be the idea lying in the name, DuS.erethr#S, an unusual masc. = °erethrins, unexpressed nasalization (as often). Influenced by the context I preferred referring chikhshnush® (reading °nushd) to Béidvd, but other- wise the syntax enforces a 1* sg. conj. Adé instr. of root d@ = dd, or dha. For ddé in a reversed direction, cp. Y. 33, 12. Arapd, if objected to as possessing the « priv. might be explained as drapd (Pahl. initial » = @ or a, and the word first stood in Pahl.), or read rapd 2"4 sg. imper.; ‘help 13 578 4 me with joy-inspiring help’. As an acc. pl. nt., cp. djushténi, djushti. For ‘come to my aid’, cp. us méi dr(e)shud, Y. 33,12, also the frequent Ved. ¢ gah. Vidé perhaps best = vindéd. The lengthened 7 compensates the loss of the nasal; as we have vinddti (a class) vindd may be 224 sg. imper., or vida may equal *xindd as 15* sg. conj.-imper. = °dni. In having formerly printed da, I followed an opinion current at the time. It may be regarded © as a general expression for vidd = vindd as a poss. imper. = ‘obtain for . me’; see the free ‘send to’; so, in view of gaéd?, and poss. imper. (d)rapd, better, ‘may I obtain’. Pahl. [Damdnd] = [yuge], and pafré, mistaken for a form of pd, caused disorder of syntax. Badtém may well hint aright. 6 is not exact, but recovers the general sense. Without gloss 7 shapir is gen. = vanheus; ydmtininishnd infin. for imper. = gaidi; ardminidar, verb.
2apd, better, ‘may I obtain’. Pahl. [Damdnd] = [yuge], and pafré, mistaken for a form of pd, caused disorder of syntax. Badtém may well hint aright. 6 is not exact, but recovers the general sense. Without gloss 7 shapir is gen. = vanheus; ydmtininishnd infin. for imper. = gaidi; ardminidar, verb. noun for verb; rdminiddr yeheviindd (almost beyond doubt an exegetical gloss) = ‘it, the reading, may be rapa’ (so), khavitinishnd infin. for imper. Without gl. all but a is fairly close. Om. zit, c =: ‘Let there be the giving of the good, a bringing of that which is a not-gladdener [it may be a gladdener (so the Pahl.)] (d) Let there be a knowing of the destruction’ etc. D. corroborates hamdi, aigham, ghal (a), dash-nikirdi b, eit i, aigh li (so M.1), (c)adds madam saryd after araminidér. Read dish-nikirét. Atra perhaps points to zak, otherwise antar with H. Correct my former misprint to rakshém with the MSS. Haug was mistaken in censuring prdpnoti for arapd; it renders ydmtiéninishnd = gaidt. Jidnatd refers adsh = aoshd to ushi (2) so = ‘enlightenment’ (?); see the Pers. Arapéd (= ardminidar, or rdm°) is replaced by Bahmanasya. Om. my former first*!. Read agh. 2. Read haesitaverim and Thkaéshé (for the antiquated D°) in my former printing. Rédreshd is hardly so probably a 274 g¢.; ‘may’st thou wound’; see the 34 sg. before, and the 34 sg. after. It is more probably a nom. sg. from the intens., ‘receiving much injury’; cp. Ved. rish; or = ‘wounding much’. Ménayé(e)it? is more naturally from man = ‘pause with hesitating thought’. It is doubtful whether mamanyat (active), RV. X. 31,2 can be compared. Is the original idea of man ‘to stop’, hence ‘to think’? It is not likely that so abstract a conception as ‘thinking’ was original. Stoi seems dat. from std, cp. Y. 31, 8; with others infin. of ah = ‘to be’: ‘He has not maintained Piety to be (?) for as’. See Roth on Y. 31, s. 23, who prefers ‘for this land’. The Pahl. preserves only the root. Some might render: ‘The evil-minded spokesman of this connection makes me reproaches, the impostor, recreant from the Law. He tolerates no holy zeal amongst us, nor pious assemblies with the faithful’, Pahl. without gloss: ‘Thus me by his diseased impurity he causes to be retarded’. Vimdrth may shed important light on the nickname of the enemy. Méninéd could not natur- 579 ally = ‘cause to be anxious’ (man). Dérest was read from dares. Stéi may have been seen as dat. infin., freely = yekavimiinéd (see stéi = (h)astishnih in Y. 50, 6, etc.). D. has vdddndid hand ash 7 avi levind in a, afash in b gl., vddindnd in c, om. va before ldch, pavan fradranodth (no 1d) in d. Read digh, ldyik® (?); firtb(?), or fartb(?) might be read for fréb, as the usual Parsi is frév, I ventured on fréd as nearer Parsi. Ner. Drishtdntam points to maninéd as = ‘causes to think’. Nydyi is not amiss, with widened sense. Chhadmakah, cp. chhadman. J.4 has upari chhedah. Durdgachchhan occurs in Y.
3gh, ldyik® (?); firtb(?), or fartb(?) might be read for fréb, as the usual Parsi is frév, I ventured on fréd as nearer Parsi. Ner. Drishtdntam points to maninéd as = ‘causes to think’. Nydyi is not amiss, with widened sense. Chhadmakah, cp. chhadman. J.4 has upari chhedah. Durdgachchhan occurs in Y. 30, 6 (there pl.) as = débdrédé what is the sense of it here?; see the Pahl.; Ner. referred dérest to dvdr (!), 6 may have stood in the Pahlavi character, = 0, or v with inherent a; hence the durdgachchhan, as di- badrastané goes back on dvar; Ner.’s mistake is most interesting. Read dgh. 3. As to caesura, see ahmdi and varendi divided by the formal pause. Read final eg5. D(t)kaé(é)shai is naturally ‘the evil lore’ (less probably ‘the evil law-giver’) in antithesis with varendi. Saré = saréd, nt. acc. from sarah, ep. sarahsu, Yt. 10, 40; others take it as gen. with izyd. Antare - - mruyé(é) = °uwvé was first explained by the Pahl. trlr. Read ¢/ delectuc in my former printing. Pahl. D. has aétéindch zak 7 avi (a), ash 7 for aish (6), om. 7 after andarg (d). Read more lit.: ‘And thus, O Lord, for that religious desire he, or it, has been settled’, etc. Kdmak (+ am ait understood) renders zzyd well. The idiomatic ajitare mruyé(é) was first explained by the trlr. Read hamkhakih (so DJ., D. and M.1; two types formerly failed to act in - the press). Avabodham, too rigidly rendered ‘vigilance’, should equal ‘knowledge’, see varendi. I have corrected the jidyak of the MS. (with Sp.) after nydyt = dastdbar, see 7 dastdbar here corresponding to our -word. Sadai ’va is an error for hdmd?° falsely read in hamkhdkih, or possibly for a mistaken min hamishak (2); but see. the correct altern. trl. métratd° in . the gloss.(M.1 has pavan Adhar® zak in v. 2, d, D. dahishn dast6°(b), déstih L° here). 4, Rémem is better taken as personified with Aé(é)shemem, and we - cannot do better than follow the Pahl. as to meaning, and perhaps as to text likewise; reading remem, see Y. 48, 7, and Y. 29, 1. In Y. 48, 11 and Y. 53, 8 we have of course a totally diff. word = arméshtih + akdrih. Vas cannot be better explained than as Justi did so long ago as = vdichh (root noun), and following the Pahl. trlr. who recognized the word centuries before a Sanskrit word was known in Europe. Others seem to prefer the root van + s (?) in the sense ‘overcome’. Dan, to dhd perhaps better than to dd; ‘they establish’ the D.’. Some have suggested: ‘Whose evil deeds (duzhvarstd) one can never overbid with good deeds, these bring the Daé(é)vas their evil character’. Pahl. The gloss forces ‘upon whom’, 580 without it, ‘by whom’. Poss. vahrid(?) is better than vdrid = vareden. Aréskoch is better, elsewhere araské or °kun. The trlr. may have under- stood 6; ‘by their own tongues among the increasers of the decreasing one’. Read /shivintdané (D.). Dan is paraphrazed freely and intelligently. — D. and M.1, tye) ey for ty ey. Read khéshmo, or aéshmé.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1inah must be error for nydyinah. Kopanam (Haug) would afford an object for dadantah, but see the cases of 7 Khéshmé (Aéshmé) and Aé(é)shmahyd. Ristakéz is of course better than the prevailing pronunciation, rast®. The letters which I rendered khushndst = for hii + shndst look most like khésh-mahdll. If it were not for shndishn = ‘honour’ in the gl., I should have little doubt as to khushnds?; yet the gl. may be purposely altern. See Ner. who renders shndsiniddrih, while shndy° stands in the Pahl. of the Pers. For khu = hi, cp. khusribt. Yasna XLIX. For introduction and summary see S. B. E., pp. 159—162, and for verse 12, p. 170. Chan@es in opinion since arrived at should be noticed. 1. Formal caesura after the 4, final 9, and S(k)y for sky and sy, also Sapiens as altern. for Magni-donator throughout; stress of voice on the seventh. Béjidvd. Agreeing with others, I was inclined to regard this word as meaning the entire connection of the. opposers, comparing bdndhu, and this may well be the truth; cp. for change of form pacdvd = ‘be- longing to Peddz’. But, as usual on continued reflection, the significance of the hints of the ancient trlr. overpower other suggestions. Bddh, or bandh(?), seems to express ‘oppression from disease’ in the Avesta, and au embittered nickname for a detested and feared neighbour was not unnatural. ‘The polluted one’, ‘diseased’ with one of the foul diseases common to middle Asia, may be the idea lying in the name, DuS.erethr#S, an unusual masc. = °erethrins, unexpressed nasalization (as often). Influenced by the context I preferred referring chikhshnush® (reading °nushd) to Béidvd, but other- wise the syntax enforces a 1* sg. conj. Adé instr. of root d@ = dd, or dha. For ddé in a reversed direction, cp. Y. 33, 12. Arapd, if objected to as possessing the « priv. might be explained as drapd (Pahl. initial » = @ or a, and the word first stood in Pahl.), or read rapd 2"4 sg. imper.; ‘help 13 578 4 me with joy-inspiring help’. As an acc. pl. nt., cp. djushténi, djushti. For ‘come to my aid’, cp. us méi dr(e)shud, Y. 33,12, also the frequent Ved. ¢ gah. Vidé perhaps best = vindéd. The lengthened 7 compensates the loss of the nasal; as we have vinddti (a class) vindd may be 224 sg. imper., or vida may equal *xindd as 15* sg. conj.-imper. = °dni. In having formerly printed da, I followed an opinion current at the time. It may be regarded © as a general expression for vidd = vindd as a poss. imper. = ‘obtain for . me’; see the free ‘send to’; so, in view of gaéd?, and poss. imper. (d)rapd, better, ‘may I obtain’. Pahl. [Damdnd] = [yuge], and pafré, mistaken for a form of pd, caused disorder of syntax. Badtém may well hint aright. 6 is not exact, but recovers the general sense. Without gloss 7 shapir is gen. = vanheus; ydmtininishnd infin. for imper. = gaidi; ardminidar, verb.
2apd, better, ‘may I obtain’. Pahl. [Damdnd] = [yuge], and pafré, mistaken for a form of pd, caused disorder of syntax. Badtém may well hint aright. 6 is not exact, but recovers the general sense. Without gloss 7 shapir is gen. = vanheus; ydmtininishnd infin. for imper. = gaidi; ardminidar, verb. noun for verb; rdminiddr yeheviindd (almost beyond doubt an exegetical gloss) = ‘it, the reading, may be rapa’ (so), khavitinishnd infin. for imper. Without gl. all but a is fairly close. Om. zit, c =: ‘Let there be the giving of the good, a bringing of that which is a not-gladdener [it may be a gladdener (so the Pahl.)] (d) Let there be a knowing of the destruction’ etc. D. corroborates hamdi, aigham, ghal (a), dash-nikirdi b, eit i, aigh li (so M.1), (c)adds madam saryd after araminidér. Read dish-nikirét. Atra perhaps points to zak, otherwise antar with H. Correct my former misprint to rakshém with the MSS. Haug was mistaken in censuring prdpnoti for arapd; it renders ydmtiéninishnd = gaidt. Jidnatd refers adsh = aoshd to ushi (2) so = ‘enlightenment’ (?); see the Pers. Arapéd (= ardminidar, or rdm°) is replaced by Bahmanasya. Om. my former first*!. Read agh. 2. Read haesitaverim and Thkaéshé (for the antiquated D°) in my former printing. Rédreshd is hardly so probably a 274 g¢.; ‘may’st thou wound’; see the 34 sg. before, and the 34 sg. after. It is more probably a nom. sg. from the intens., ‘receiving much injury’; cp. Ved. rish; or = ‘wounding much’. Ménayé(e)it? is more naturally from man = ‘pause with hesitating thought’. It is doubtful whether mamanyat (active), RV. X. 31,2 can be compared. Is the original idea of man ‘to stop’, hence ‘to think’? It is not likely that so abstract a conception as ‘thinking’ was original. Stoi seems dat. from std, cp. Y. 31, 8; with others infin. of ah = ‘to be’: ‘He has not maintained Piety to be (?) for as’. See Roth on Y. 31, s. 23, who prefers ‘for this land’. The Pahl. preserves only the root. Some might render: ‘The evil-minded spokesman of this connection makes me reproaches, the impostor, recreant from the Law. He tolerates no holy zeal amongst us, nor pious assemblies with the faithful’, Pahl. without gloss: ‘Thus me by his diseased impurity he causes to be retarded’. Vimdrth may shed important light on the nickname of the enemy. Méninéd could not natur- 579 ally = ‘cause to be anxious’ (man). Dérest was read from dares. Stéi may have been seen as dat. infin., freely = yekavimiinéd (see stéi = (h)astishnih in Y. 50, 6, etc.). D. has vdddndid hand ash 7 avi levind in a, afash in b gl., vddindnd in c, om. va before ldch, pavan fradranodth (no 1d) in d. Read digh, ldyik® (?); firtb(?), or fartb(?) might be read for fréb, as the usual Parsi is frév, I ventured on fréd as nearer Parsi. Ner. Drishtdntam points to maninéd as = ‘causes to think’. Nydyi is not amiss, with widened sense. Chhadmakah, cp. chhadman. J.4 has upari chhedah. Durdgachchhan occurs in Y.
3gh, ldyik® (?); firtb(?), or fartb(?) might be read for fréb, as the usual Parsi is frév, I ventured on fréd as nearer Parsi. Ner. Drishtdntam points to maninéd as = ‘causes to think’. Nydyi is not amiss, with widened sense. Chhadmakah, cp. chhadman. J.4 has upari chhedah. Durdgachchhan occurs in Y. 30, 6 (there pl.) as = débdrédé what is the sense of it here?; see the Pahl.; Ner. referred dérest to dvdr (!), 6 may have stood in the Pahlavi character, = 0, or v with inherent a; hence the durdgachchhan, as di- badrastané goes back on dvar; Ner.’s mistake is most interesting. Read dgh. 3. As to caesura, see ahmdi and varendi divided by the formal pause. Read final eg5. D(t)kaé(é)shai is naturally ‘the evil lore’ (less probably ‘the evil law-giver’) in antithesis with varendi. Saré = saréd, nt. acc. from sarah, ep. sarahsu, Yt. 10, 40; others take it as gen. with izyd. Antare - - mruyé(é) = °uwvé was first explained by the Pahl. trlr. Read ¢/ delectuc in my former printing. Pahl. D. has aétéindch zak 7 avi (a), ash 7 for aish (6), om. 7 after andarg (d). Read more lit.: ‘And thus, O Lord, for that religious desire he, or it, has been settled’, etc. Kdmak (+ am ait understood) renders zzyd well. The idiomatic ajitare mruyé(é) was first explained by the trlr. Read hamkhakih (so DJ., D. and M.1; two types formerly failed to act in - the press). Avabodham, too rigidly rendered ‘vigilance’, should equal ‘knowledge’, see varendi. I have corrected the jidyak of the MS. (with Sp.) after nydyt = dastdbar, see 7 dastdbar here corresponding to our -word. Sadai ’va is an error for hdmd?° falsely read in hamkhdkih, or possibly for a mistaken min hamishak (2); but see. the correct altern. trl. métratd° in . the gloss.(M.1 has pavan Adhar® zak in v. 2, d, D. dahishn dast6°(b), déstih L° here). 4, Rémem is better taken as personified with Aé(é)shemem, and we - cannot do better than follow the Pahl. as to meaning, and perhaps as to text likewise; reading remem, see Y. 48, 7, and Y. 29, 1. In Y. 48, 11 and Y. 53, 8 we have of course a totally diff. word = arméshtih + akdrih. Vas cannot be better explained than as Justi did so long ago as = vdichh (root noun), and following the Pahl. trlr. who recognized the word centuries before a Sanskrit word was known in Europe. Others seem to prefer the root van + s (?) in the sense ‘overcome’. Dan, to dhd perhaps better than to dd; ‘they establish’ the D.’. Some have suggested: ‘Whose evil deeds (duzhvarstd) one can never overbid with good deeds, these bring the Daé(é)vas their evil character’. Pahl. The gloss forces ‘upon whom’, 580 without it, ‘by whom’. Poss. vahrid(?) is better than vdrid = vareden. Aréskoch is better, elsewhere araské or °kun. The trlr. may have under- stood 6; ‘by their own tongues among the increasers of the decreasing one’. Read /shivintdané (D.). Dan is paraphrazed freely and intelligently. — D. and M.1, tye) ey for ty ey. Read khéshmo, or aéshmé.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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